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Daƙiƙa:Nassi Kan Imami

Ƙara hanyoyin mahaɗar
Daga wikishia

Wannan wani rubutu ne da aka yi shi game da "Nassin imamanci" domin sanin imamanci tare da fayyace Imami ta hanyar nassi, ku duba Imamanci Na Nassi.

Rubutun kaligirafi da salon khaɗɗu Mu'aalla, mai ɗauke da nassin Manzon Allah (SAW) kan wilayar Imam Ali (A.S) a matsayin magajinsa

Nassi kan imami, matani ne na Kur'ani ko hadisi da yake ishara zuwa ga imamancin wani mutum ko wasu jama'a wanda zai iya kasancewa daga Allah, Annabi (S.A.W) ko Imamin da ya gabata, a ra'ayin imamiyya, ayyana Imami dole ne ya kasance a bayyane a fili ƙarara, ko wane Imami yana gabatar da magajinsa ƙarƙashin nassi.

Nassoshin imamanci sun rabu zuwa rukuni biyu: bayyanannen nassi wanda cikinsa imamanci ke kasancewa ƙarara, kamar Hadis Ghadir, da ɓoyayyen nassi wanda cikinsa imamanci bai zo ƙarara kai tsaye ba kaɗai ana fitar da imamanci ne cikin ma'anar da taƙe ƙunshe cikinsa, kamar Hadis Manzilat. Cikin Kur'ani an yi ishara ga imamancin Imamai amma ba kai tsaye ba, kuma ba a ambaci sunayen Imamai ba domin kare Kur'ani daga hannun masu son jirkita shi.

An yi rubuce-rubuce masu yawa game da nassoshin imamanci da suka haɗa da tattara dukkanin nassoshi game da Imamai, binciken keɓantattun nassoshi kamar Hadis Ghadir da warware da'awowin sauran ƙungiyoyi, ba'arin ƙungiyoyi sun yi da'awa cewa akwai nassoshi da suka zo daga Annabi ko Imamai game da wasu ɗaiɗaikun mutane kamar Abubakar, Isma'il ɗan Imam Sadiƙ (A.S) da Abdullahi Afɗahu, sai dai cewa malaman imamiyya sun watsi da wannan magana. Ba'arin Ahlus-Sunna sun yi imani bayan Annabi babu nassi kan ayyana Imami ko shugaba, zaɓen Imami da shugaba yana kasancewa ne kan asasin zaɓi ko galaba.

Matsayi Da Nazarin Ma'ana

A cewar Shaikh Mufid, malamin aƙida a Shi'a (Rasuwa: 413H) nassi daga dalilin kur'ani da sunnar annabi suna ishara da shiryarwa kan imamancin Imami.[1] A ra'ayin malamin samuwar nassin kan imamanci bayan Annabi batu ne da ake saɓani tsakanin Shi'a da Ahlus-Sunna, malaman imamiyya sun yi bakin ƙoƙarinsu cikin tattaro duk wani nassi da yake da alaƙa da Imamancin Ali (A.S).[2]

Fadil Miƙdad malamin aƙida a ƙarni na 9 hijira, ya yi imani da cewa nassi na iya kasancewa daga Allah, da surar magana ko wani aiki da ya shallake abin da aka saba da shi wanda yake shiryarwa kan imamancin wani mutum.[3] Ibn Maisam Bahrani (Rasuwa:679 ko 699H) shima ya yi bayani cewa nassi zai iya kasancewa daga Annabi ko Imamin da ya gabata cikin surar lafazi ko aiki da yake nuni da imamanci wani.[4]

Bayyanannen Nassi Da Ɓoyayyen Nassi

Nassoshi da suke da alaƙa da imamanci sun kasu zuwa bayyananne da ɓoyayye, bayyanannen nassi dalili ne wanda cikinsa ma'anar imamanci ta kasance zahiri a bayyane babu buƙatar ko wane irin ijtihadi don fito da wannan ma'ana, kamar Hadis Ghadir.[5] Kishiyar haka, ɓoyayyen nassi wanda ya ƙunshi ma'anar imamanci amma ba a bayyane ba, kamar Hadis Manzilat.[6] Kan asasin mahangar imamiyya, nassi kan imamanci wajibi ne ya kasance bayyananne, zallan bayanin siffofi da halayen Imami ba ya wadatarwa, saboda gano halaye da siffofi misalin isma ba abu bane mai yiwuwa ga kowa da kowa.[7]

Sayyid Murtada (Rasuwa: 436H) yana da wani rabe-raben daban da ya gabatar daga bayyanannen nassi da ɓoyayye. Kan asasin wannan bayyanarwa, riwayar da aka naƙalto ta a iya litattafan Shi'a yana ɗaukar ta matsayin "Bayyanannen nassi". Riwayar da ƙari kan naƙalto ta a litattafan Shi'a an naƙalto ta a rubuce-rubucen wanda suka saɓa da su kuma sun yarda da ita, yana la'akari da ita matsayin "Ɓoyayyen nassi".[8]

Ra'ayoyi Game da Nassi Kan Imamanci Bayan Annabi

Asalin ayyana Imami ta hanyar nassi abu ne da ya samu karɓuwa gurin dukkanin Musulmi;[9] Amma tare da haka, mafi yawan Ahlus-Sunna sun yi imani da cewa babu wani nassi da ya zo daga Annabi (S.A.W) game da imamanci da shugabanci.[10] Abul Hassan Ash'ari cikin kore samuwar nassi ya dogara da bai'ar da Umar ya yi wa Abubakar a Saƙifa yana mai cewa da ace naɗa Abubakar ya kasance bisa nassi daga Annabi (S.A.W), to da bai'ar da Umar ya yi masa tare da sanin cewa akwai nassi kan shugabancinsa da ta zama aiki mara ma'ana da amfani.[11] Sayyid Murtada cikin suka kan wannan fahimta da mahanga ta Ahlus-Sunna, a wannan karon ya yi ishara zuwa ga gayyar nassoshi daga Ahlus-Sunna wanda a fahimtarsa a bayyane ko ƙarƙashin ishara suna shiryarwa ne kan imamancin Imam Ali (A.S).[12] Cikin Zaidiyya, Yahaya Bin Hamza Alawi wanda aka fi sani da Al-Mu'ayyad Billahi (Rasuwa: 749H) ya yi imani da cewa yarda da bayyanannen nassi kan imamancin Imam Ali (A.S) ya kasance daga aƙidu da suka keɓanta da imamiyya, ya kuma yi imani kaɗai ɓoyayyen nassi kaɗai ya zo game da imamanci.[13]

Sayyidina Muhammad (S.A.W):
Jawabi ga danginsa da ƙabilarsa: "Wane ne zai taimake ni a cikin al'amarin Musulunci, domin ya zama ɗan uwana, wasiyyina kuma halifana daga cikin ku?”

Sai Imam Ali (A.S) ya nuna goyon bayansa, Annabi (SAW) ya yi nuni zuwa gare Ali ya ce: wannan ɗan uwana ne halifana wasiyyina daga cikinku, ku saurare shi ku bi shi.

Ɗabari, Tarikh Ɗabari, 1387Q. j 2 s 320-321

Nassoshi Na Imamancin Imaman Shi'a (A.S)

Nassoshi na Kur'ani da suke da alaƙa da imamanci sun kasu zuwa kashi uku: Ishara zuwa ga Imamai tsawon tarihi, ayyana wasu Imamai daga tsatson Annabi Ibrahim (A.S) da kuma ayyana Imamai daga iyalan gidan Annabi (S.A.W), kamar ayoyin wilaya, taɗhir, muwadda da tablig, a cewar Muhsin Araki ba a ambaci sunayen Imamai ba a Kur'ani domin kariya ga mataninsa da hana jirkita shi.[14] Bisa riwayar da aka naƙalto daga Imam Sadiƙ (A.S) a cikin littafin Al-Kafi, Kur'ani ya yi bayanin asalai da siffofin Imamai kuma ayyana misalai ya kasance a wuyan Annabi.[15]

Nassoshi Na Riwaya

Cikin riwayoyi daga Annabi (S.A.W) da Imamai an yi ishara game da halifofi. Litattafan Shi'a ƙari kan kawo adadin Imamai sun naƙalto sunayensu, daidai lokacin da litattafan Ahlus-Sunna galibi sun naƙalto iya adadin halifofi kaɗai.[16] Cikin madogaran Shi'a daɗi kan adadi, an yi bayanin sunayen halifofin Annabi, cikin ba'arin naƙali an kawo sunan Imami na farko[17] cikin wasu kuma misalin Hadis Lauhi an ambaci sunayen dukkan Imamai.[18]

Tushen aƙidun imamiyya, ana gabatar da duk Imami ta hannun Imamin da ya gabace shi da nassin Annabi.[19] Da wannan tsarin Imam Ali (A.S) da nassin Annabi (S.A.W),[20] Imam Hassan (A.S) da nassin Annabi (A.S) da Imam Ali (A.S), Imam Husaini (A.S)[21] da nassin Annabi (S.A.W) da Imam Hassan (A.S)[22] suka kai ga imamanci. Imamai tara da suka zo daga zuriyara Husaini suma ko wane ɗaya ya kai ga imamanci da nassin Imamin da ya gabace shi.[23]

Talifofi Masu Alaƙa Tare da Nassosin Imamancin Imaman Shi'a (A.S)

Littafin Isbatul Hudari Bin Nususi Wal Mu'ujizat na Shaik Hurrul Amili (Rasuwa:1104H) cikin batun nassoshi game da Imamancin Imaman Shi'a

Domin tabbatar da samuwar nassi kan imamancin Imamai (A.S) an wallafa litattafai waɗanda za a iya kasa su zuwa kashi biyu:

Nassoshi Da'awa Na Sauran Ƙungiyoyi

Abubakar

Bakariyya wata ƙungiya ce daga Hanbalawa da Khawarijawa, da suka yi imani cewa wai Annabi (S.A.W) a bayyane ya naɗa Abubakar matsayin halifansa.[25] Wata ƙungiyar kuma, daga jumla Baihaƙi, sun tafi kan ra'ayin cewa Annabi (S.A.W) ba kai tsaye ba, ta hanyar ayyana Abubakar limamin jam'i, ya yi nuni zuwa ga imamancinsa.[26] Mafi yawan Ahlus-Sunna ba su yarda da wannan ra'ayi ba, sun yi imani babu wani nassi da ya zo daga Annabi game da ayyana halifansa bayansa.[27] Sayyid Murtada tare da dogara da raunin marawaitan wannan riwaya, da rashin bayani ƙarara cikinta da kuma samun wasu shaidu daga waje, ya yi watsi da wannan da'awa ta Baihaƙi.[28]

Rawandiyya suma sun yi imani Annabi a kaikaice ya naɗa baffansa Abbas matsayin halifansa a bayansa, wannan ra'ayi ya fito ne a farko-farkon daurar mulkin Abbasiyawa.[29]

Isma'il Bin Jafar

Cikin mazhabar Isma'iliyya, Isma'il ɗan Imam Sadiƙ (A.S) ana ɗaukarsa matsayin Imami bayan mahaifinsa, kuma a wurinsu nassi ne kaɗai ma'aunin tabbatar da imamanci;[30] Tare da haka, cikin litattafan Isma'iliyya, babu bayyanannen nassi da aka naƙalto game da imamancin Isma'il.[31][31] ya naƙalto wata riwaya mara sanadi.[32] kuma ruwaya ce da su kansu suke ɗaukar ta matsayin wace ba ta shahara ba.[33] Malaman aƙida na imamiyya sun yi watsi da duk wani nau'in nassi kan imamancin Isma'il, kuma mutuwarsa a lokacin rayuwar Imam Sadiƙ (A.S) dalili ne kan rashin kasancewarsa Imami.[34]

Abdullahi Afɗahu

Abdullahi Afaɗahu ɗan Imam Sadiƙ (A.S) bayan shahadar mahaifinsa ya yi da'awar imamanci kuma an samu wasu tsirarun ƴanshi'a da suka yi imani da imamancinsa.[35] An ce ɗaya daga cikin dalilan da'awarsa, akwai wasiyyar Imam Sadiƙ (A.S)[36] da ya yi da mutane biyar daga jumla har da shi Afɗahu a matsayin wasiyyansa bayansa.[37] Allama Majlisi tare da ishara da raunin sanadin wannan riwaya, ayyana ba'arin mutane kamar Mansur Dawaniƙi da Humaida matar Imam Saɗiƙ a matsayin wasiyyai yana ganin hakan ya faru ne saboda taƙiyya.[38] A ra'ayin malamin kasancewa Humaida a mace, ya hana ta zama Imami, kuma idan babban ɗa shi ke da cancantuwar imamanci to babu buƙatar ambaton suna ɗan ƙarami ɗa, saboda haka ambaton sunan ƴaƴa biyu cikin wannan wasiyya alama ce da take tabbatar da imamancin Musa Bin Jafar (A.S).[39]

Bayanin kula

  1. ↑ Shaykh Mufīd, Mas'alatān fin naṣṣi ʿalā ʿAlī (A.S), 1414 H., juzu’i na 2, shafi na 3.
  2. ↑ Shaykh Mufīd, Mas’alatān fī al‑naṣṣ ʿalā ʿAlī (A.S), 1414 H., juzu’i na 2, shafi na 3.
  3. ↑ Fāḍil Muqaddād, al‑Anwār al‑Jalāliyya, 1378 SH, shafi na 160.
  4. ↑ Fāḍil Muqaddād, al‑Anwār al‑Jalāliyya, 1378 SH, shafi na 160.
  5. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i na 2, shafi na 67; Tawagar marubuta, Sharḥ al‑Muṣṭalaḥāt al‑Kalāmiyya, 1415 H., shafi na 366
  6. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafi 67; Tawagar marubuta, Sharḥ al‑Muṣṭalaḥāt al‑Kalāmiyya, 1415 H., shafi 367
  7. ↑ Shaykh Ṭūsī, al‑Iqtiṣād, 1406 H., shafuka 314–315; Amīrkhānī, “Naṣṣ”, shafi 338.
  8. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 67–68.
  9. ↑ Malik‑Makān, “Imāmah a hangen Ahlus‑Sunnah”, shafi 234.
  10. ↑ Don misali, duba:Taftāzānī, Sharḥ al‑Maqāṣid, 1412 H., shafuka 258–263; Juwainī, Lumaʿ al‑Adillah, 1407 H., shafi 128; Shahrastānī, Nihāyat al‑Iqdam, 1425 H., shafi 395; Qāḍī ʿAbd al‑Jabbār, al‑Mughnī, tahkikin Qāsim Maḥmūd Muḥammad, juzu’i 20, ɓangare na 1, shafuka 112–129
  11. ↑ Ashʿarī, al‑Lumaʿ, al‑Maktabah al‑Azharīyah li‑l‑Turāth, shafuka 133–134.
  12. ↑ Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 179–184.
  13. ↑ al‑Mu’ayyad bi‑llāh, ʿAqd al‑Laʾālī, 1422 H., shafi 73.
  14. ↑ Arākī, Naẓariyyat al‑Naṣṣ ʿalā al‑Imāmah, 1428 H., shafi 111.
  15. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 286–288.
  16. ↑ Bukhārī, Ṣaḥīḥ al‑Bukhārī, 1422 H., juzu’i 9, shafi 81, hadisi 7222; Qushayrī Naysābūrī, Ṣaḥīḥ Muslim, Dār Iḥyā’ al‑Turāth, juzu’i 3, shafi 1452, hadisi 1821; Abū Dāwūd Sijistānī, Sunan, Dār Iḥyā’ al‑Sunnah, juzu’i 4, shafi 106; Tirmidhī, Sunan, 1357 H., juzu’i 4, shafi 501; Ibn Ḥanbal, Aḥmad, Musnad, 1313 H., juzu’i 1, shafi 398; Ḥākim Naysābūrī, al‑Mustadrak, 1411 H., juzu’i 3, shafi 715.
  17. ↑ Shaykh Ṣadūq, Man lā yaḥḍuruhu al‑Faqīh, 1413 H., juzu’i 4, shafi 180.
  18. ↑ Don misali, duba:Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafi 527; Nuʿmānī, al‑Ghaybah, 1397 H., shafi 62; Shaykh Ṣadūq, Kamāl al‑Dīn, 1395 H., juzu’i 1, shafi 308; Shaykh Ṭūsī, al‑Ghaybah, 1411 H., shafi 143; Ṭabarsī, al‑Iḥtijāj, 1386 H., juzu’i 1, shafi 85; Shādhān Qummī, al‑Faḍā’il li‑Ibn Shādhān, 1363, juzu’i 1, shafi 113; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1376 H., juzu’i 1, shafi 256; Nabāṭī ʿĀmilī, al‑Ṣirāṭ al‑Mustaqīm, 1384 H., juzu’i 2, shafi 131; Shaykh Mufīd, al‑Irshād, 1413 H., juzu’i 2, shafi 346
  19. ↑ Saddābādī, al‑Muqniʿ fī al‑Imāmah, 1414 H., shafi 145.
  20. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 292–297; Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 2, shafuka 179–184; Ṭabarī, Tārīkh Ṭabarī, 1387 H., juzu’i 2, shafi 321; Suyūṭī, Jāmiʿ al‑Aḥādīth, bugu na Ḥasan ʿAbbās Zakī, juzu’i 31, shafi 154; Abū al‑Fidā’, al‑Mukhtaṣar, al‑Maṭbaʿah al‑Ḥusaynīyah, juzu’i 1, shafi 117
  21. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 297–300.
  22. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 300–303.
  23. ↑ Saddābādī, al‑Muqniʿ fī al‑Imāmah, 1414 H., shafi 145.
  24. ↑ Kulaynī, al‑Kāfī, 1407 H., juzu’i 1, shafuka 292–328; Majlisī, Biḥār al‑Anwār, 1403 H., juzu’i 23, shafi 104 da gaba.
  25. ↑ Ashʿarī, Maqālāt al‑Islāmiyyīn, 1400 H., shafi 455;Sayyid Murtadā, al‑Shāfī fī al‑Imāmah, 1407 H., juzu’i 1, shafi 7.
  26. ↑ Beyhaqī, al‑I‘tiqād, 1423 H., sh. 464.
  27. ↑ Don misali ku duba: Ash‘arī, al‑Luma‘, al‑Maktaba al‑Azharīyya li al‑Turāth, sh. 133–134; Qāḍī ‘Abd al‑Jabbār, al‑Mughnī, tahkikin Qāsim Maḥmūd Muḥammad, j. 20, k. 1, sh. 112–129; Taftāzānī, Sharḥ al‑Maqāṣid, 1412 H., sh. 258–263; Jūwaynī, Luma‘ al‑Adilla, 1407 H., sh. 128; Shahrastānī, Nihāyat al‑Iqdām, 1425 H., sh. 395.
  28. ↑ Sayyid Murtaḍā, al‑Shāfī fī al‑Imāma, 1407 H., j. 2, sh. 107–201.
  29. ↑ Ḥusaynī Khaṭīb, Muqaddimat al‑Shāfī fī al‑Imāma, 1407 H., j. 1, sh. 7.
  30. ↑ Abū Ya‘qūb Sijistānī, al‑Iftikhār, 2000 M., sh. 168–169; Kirmānī, al‑Maṣābīḥ fī Ithbāt al‑Imāma, 1429 H., sh. 111; Naṣīrī, “Imāma daga mahangar Ismā‘īliyya”, sh. 219.
  31. ↑ Habībī Muẓāhirī, “Ismā‘īl bin Ja‘far”, j. 11, sh. 269.
  32. ↑ Ja‘far bin Manṣūr al‑Yaman, Sarā’ir wa Asrār al‑Nuṭaqā’, 1404 H., sh. 256.
  33. ↑ Habībī Muẓāhirī, “Ismā‘īl bin Ja‘far”, j. 11, sh. 269.
  34. ↑ Don misali ku duba: Sayyid Murtaḍā, al‑Fuṣūl al‑Mukhtāra, Maṭba‘at Ḥaydarīyya, sh. 101–102; Shaykh Ṣadūq, Kamāl al‑Dīn, 1395 H., sh. 70–71.
  35. ↑ Shahrastānī, al‑Milal wa al‑Niḥal, 1415 H., j. 1, sh. 195–196.
  36. ↑ Kulaynī, al‑Kāfī, 1407 H., j. 1, sh. 310.
  37. ↑ Kalāntarī da Jadīdī, “Taḥlīl wa Tabiyīn iddi‘ā‑ye Imāmat‑e ‘Abdullāh Afṭaḥ wa Dalāyil‑e Radd‑e Imāmat‑e Vī”, sh. 143.
  38. ↑ Majlisī, Mir’āt al‑‘Uqūl, 1404 H., j. 3, sh. 337–338.
  39. ↑ Majlisī, Mir’āt al‑‘Uqūl, 1404 H., j. 3, sh. 337–338.

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  • Juwayni, Abdul-Malik bin Abdullah, Lama' al-Adillati fi Qawa'id i Aqaid i Ahl is-Sunnati wa al-Jama'ah, Beirut, 'Alam al-Kutub, 1407 Q.
  • Habibi Mazahiri, Mas'ud, "Isma'il bin Ja'far", Dayirat ul-Ma'arif i Buzurg i Islami Juz'i 11, Tehran, Markaz-i Dayirat ul-Ma'arif i Buzurg i Islami, ba tare da kwanan wata ba.
  • Husayni Khatib, Abdul-Zahra, Al-Shafi fi al-Imamati (Sayyid Murtaza) , Gabatarwar Bincike, Tehran, Cibiyar As-Sadiq, 1407 Q.
  • Khwaja Nasir Tusi, Muhammad bin Muhammad, Tajrid al-I'tiqad, Tehran, Maktab al-I'lam al-Islami, 1407 Q.
  • Dailami, Hasan bin Muhammad, Irshad al-Qulub, Bincike: Sayyid Hashim Milani, Tehran, Dar ul-Uswat lit-Taba'ati wa an-Nashr, 1417 Q.
  • Sijistani, Abu Dawud, Sunan, tare da kokarin Muhammad Muhyiddin Abdul-Hamid, Al-Qahirah, Daru Ihya' is-Sunnat in-Nabawiyyah.
  • Sadabadi, Ubaidullah bin Abdullah, Al-Muqna' fi al-Imamati, Qum, Jama'at ul-Mudarrisin fi al-Hawzat il-'Ilmiyyah bi Qum. Cibiyar Nashr al-Islami, 1414 Q.
  • Sayyid Murtada, Ali bin al-Husain, Al-Shafi fi al-Imamati, Tehran, Cibiyar As-Sadiq, 1407 Q.
  • Sayid Murtada, Ali bin Husain, Al-Fusul al-Mukhtaru min al-'Uyun wa al-Mahasin Sheikh Mufid, Najaf, Matba'at Haydariyyah, ba tare da kwanan wata ba.
  • Suyuti, Jalal al-Din, Jami' al-Ahadith, babu wuri, bugun Hasan Abbas Zaki, ba tare da kwanan wata ba.
  • Shadhan Qumi, Shadhan bin Jibril, Al-Fada'il li-Ibn Shadhan, Qum, Nashr Radi, 1363 SH.
  • Shu'airi, Taj al-Din, Jami' al-Akhbar, Qum, mawallafar Radi, 1363 SH.
  • Shahrastani, Muhammad bin Abdul-Karim, Al-Milal wa al-Nihal, Beirut, Darul Ma'rifah, 1415 Q.
  • Sheikh Hurr al-Amili, Muhammad bin al-Hasan, Ithbat al-Hudati bi an-Nusus wa al-Mu'jizat, Beirut, Al-A'lami fi al-Matbu'at, 1425 Q.
  • Sheikh Saduq, Muhammad bin Babawayh, 'Uyun Akhbar al-Rida, mawallafar -Jahan, 1378 Q.
  • Sheikh Saduq, Muhammad bin Ali, Kamal al-Dini wa Tamam an-Ni'mah, Tehran, Darul Kutub al-Islamiyyah, 1395 Q.
  • Sheikh Saduq, Muhammad bin Ali, Man la Yahduruhu al-Faqih, Qum, Mawallafar mawallafar Islami wabastah bi Jamiah Mudarrisin Hawzah 'Ilmiyyah Qum, 1413 Q.
  • Sheikh Tusi, Muhammad bin al-Hasan, Al-Iqtisadu fi ma Yata'allaq bi al-I'tiqad, Beirut, Dar ul-Adwa', 1406 Q.
  • Sheikh Tusi, Muhammad bin al-Hasan, Al-Ghaybah, Qum, Cibiyar Ma'arif al-Islamiyyah, 1411 Q.
  • Sheikh Mufid, Muhammad bin Muhammad, Al-Fusul al-Mukhtaru min al-'Uyun wa al-Mahasin, Gyara: Ali Mirsharifi, Qum, Kungiriyi Sheikh Mufid, 1413 Q.
  • Sheikh Mufid, Muhammad bin Muhammad, Mas'alatani fi an-Nassi ala Ali, Beirut, Dar ul-Mufid, 1414 Q.
  • Saffar, Muhammad bin al-Hasan, Basa'ir al-Darajat al-Kubra, Qum, Al-Maktabatul Haidariyyah, 1384 SH.
  • Tabatabai, Sayyid Muhammad Husain, Al-Mizan fi Tafsir al-Qur'an, Qum, Isma'iliyan, 1373 SH.
  • Tabrasi, Ahmad bin Ali, Al-Ihtijaju ala Ahl il-Lijaj, Najaf, Dar un-Nu'man, 1386 Q.
  • Tabrasi, Fadl bin al-Hasan, I'lam al-Wara bi A'lam al-Huda, Tehran, Darul Kutub al-Islamiyyah, ba tare da kwanan wata ba.
  • Tabari, Muhammad bin Jarir, Tarikh al-Tabari, Misra, Darul Ma'arif, 1387 Q.
  • Tabari, Muhammad bin Jarir, Kitab Tahdhib al-Athar; Musnad Ali, Al-Qahirah, Matba'at ul-Madani, ba tare da kwanan wata ba.
  • Askari, Sayyid Murtada, "Me ya sa ba a ambaci sunan Imam Ali a cikin Alkur'ani ba?", Shafin yanar gizon Cibiyar Allamah Askari don Nazarin Musulunci, kwanan shiga 30 ga Azar 1402 SH.
  • Adud al-Din al-Iji, Abd al-Rahman bin Ahmad, Sharh al-Mawaqif, Qum, Nashr ush-Sharif ir-Radi, ba tare da kwanan wata ba.
  • Allamah Amini, Abdul-Husain, Takmilat al-Ghadir: Thamarat al-Asfar ila al-Aqtar, Beirut, binciken Markaz al-Amir li Ihya' it-Turath al-Islami, bita da gyara Cibiyar al-Ghadir lid Dirasat wan Nashr wat Tawzi', 1429 Q.
  • Fadil al-Miqdad, Miqdad bin Abdullah, Al-Lawa'ih al-Ilahiyyatu fi al-Mabahith al-Kalamiyyah, Qum, mawallafar Ofishin Tablighat-i Islami Hawzah 'Ilmiyyah Qum, 1380 SH.
  • Qadi Abdul-Jabbar, Ibn Ahmad, Al-Mughni fi Abwab al-Tawhidi wa al-Adl, Bincike: Qasim Mahmud Muhammad, babu wuri, babu mawallafi, ba tare da kwanan wata ba.
  • Qushayri Naisaburi, Muslim bin Hajjaj, Al-Musnad al-Sahih al-Mukhtasar bi naql il-'adli anil 'adli ila Rasulillah, Beirut, Daru Ihya' it-Turath al-'Arabi, ba tare da kwanan wata ba.
  • Qumi, Muhammad Tahir bin Muhammad Husain, Al-Arba'una fi Imamati al-A'immah al-Tahirin, Qum, Mahdi ar-Raja'i, 1418 Q.
  • Karajaki, Muhammad bin Ali, Dalil un-Nass bi Khabar il-Ghadiri ala Imamati Amir il-Mu'uminin, Qum, Cibiyar Al al-Bayt li Ihya' it-Turath, 1419 Q.
  • Karajaki, Muhammad bin Ali, Al-Intisar fi al-Nassi ala al-A'immah al-Athar, Beirut, Dar ul-Adwa', 1405 Q.
  • Kashi, Muhammad bin Umar, Ikhtiyar Ma'rifat al-Rijal, tare da kokarin Hasan Mustafawi, Mashhad, Cibiyar Nashr Jami'at Mashhad, 1409 Q.
  • Kalantari, Sajjad, F. Boushasb da N. Jafari, "Nazari kan da'awar Imamancin Abdullah Aftah da dalilan kin amincewarsa", Fasalin tarihi da na Iran na Jami'ar Al-Zahra, shekara ta 32, fitowa ta 54, mai lamba 144, bazara 1401 SH.
  • Kulayni, Muhammad bin Ya'qub, Al-Kafi, Tehran, Darul Kutub al-Islamiyyah, 1407 Q.
  • Majlisi,Muhammad Baqir, Mir'at al-Uqul fi Sharh Akhbar Al al-Rasul, Tehran, Darul Kutub al-Islamiyyah, 1404 Q.
  • Majlisi, Muhammad Baqir, Bihar al-Anwar, Beirut, Cibiyar ul-Wafa', 1403 Q.
  • Malikmakan, Hamid, "Imamati a mahangar Ahlus-Sunnah", Littafin (Tarhin Kasidu) Ma'arif i Kalami Shi'ah; Kulliyat i Imamati, Qum, mawallafar Danishgah-i Adyan wa Madhahib, Tehran, Sazman-i Mutala'ah wa Tadwin-i Kutub-i 'Ulum-i Islami-yi Danishgah-ha (SAMT), 1393 SH.
  • Nabati Amili, Ali bin Muhammad, Al-Sirat al-Mustaqim ila Mustahiqqi al-Taqdim, Tehran, Maktabat ul-Murtadawiyyah, 1384 Q.
  • Nasiri, Muhammad, "Imamati a mahangar Isma'ilia", Littafin (Tarhin Kasidu) Ma'arif i Kalami Shi'ah; Kulliyat i Imamati, Qum, mawallafar Danishgah-i Adyan wa Madhihib, Tehran, Sazman-i Mutala'ah wa Tadwin-i Kutub-i 'Ulum-i Islami-yi Danishgah-ha (SAMT), 1393 SH.
  • Nu'mani, Muhammad bin Ibrahim, Al-Ghaybah, Tehran, Maktabat us-Saduq, 1397 Q.
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